29. And doubtless we are so to understand it when Holy Scripture warns us that the wisdom of God is foolishness before men, and when St. Paul observed that the Gospel of Jesus Christ is foolishness unto the Greeks, as well as unto the Jews a stumbling-block. For, after all, one truth cannot contradict another, and the light of reason is no less a gift of God than that of revelation. Also it is a matter of no difficulty among theologians who are expert in their profession, that the motives of credibility justify, once for all, the authority of Holy Scripture before the tribunal of reason, so that reason in consequence gives way before it, as before a new light, and sacrifices thereto all its probabilities. It is more or less as if a new president sent by the prince must show his letters patent in the assembly where he is afterwards to preside. That is the tendency of sundry good books that we have on the truth of religion, such as those of Augustinus Steuchus, of Du Plessis-Mornay or of Grotius: for the true religion must needs have marks that the false religions have not, else would Zoroaster, Brahma, Somonacodom and Mahomet be as worthy of belief as Moses and Jesus Christ. Nevertheless divine faith itself, when it is kindled in the soul, is something more than an opinion, and depends not upon the occasions or the motives that have given it birth; it advances beyond the intellect, and takes possession of the will and of the heart, to make us act with zeal and joyfully as the law of God commands. Then we have no further need to think of reasons or to pause over the difficulties of argument which the mind may anticipate. 30. Thus what we have just said of human reason, which is extolled and decried by turns, and often without rule or measure, may show our lack of exactitude and how much we are accessary to our own errors. Nothing would be so easy to terminate as these disputes on the rights of faith and of reason if men would make use of the commonest rules of logic and reason[92] with even a modicum of attention. Instead of that, they become involved in oblique and ambiguous phrases, which give them a fine field for declamation, to make the most of their wit and their learning. It would seem, indeed, that they have no wish to see the naked truth, peradventure because they fear that it may be more disagreeable than error: for they know not the beauty of the Author of all things, who is the source of truth.